Annunciation - Mar 25, 2014

Holy Cross Monastery, West Park, NY
Br. Bernard Jean Delcourt, OHC
Annunciation – Tuesday 25 March 2014


Isaiah 7:10-14 
Hebrews 10:4-10 
Luke 1:26-38 

The Annunciation, by Henry Ossawa Tanner, 1859 - 1937
Philadelphia Museum of Art

“Let it be with me according to your word.”

Mary’s words to the angel Gabriel encourage us to acknowledge our blessed powerlessness in facing God. They encourage us to seek God’s will as the only justified actions to undertake.

The Annunciation shows that nothing is impossible to God. And it shows that God seeks us as partners just as we are amidst the life we live no matter how mundane or not.

*****

The Annunciation to Mary is the beginning of a mystery. It starts the mystery of the Incarnation. It forever changes our relationship to God. And we are still in the midst of that Incarnation.

With the Incarnation, God the omniscient, the omnipotent, breaks into the very particulars of human existence. The Holy Spirit overshadows a young virgin, a Galilean. God intervenes in her life to be himself born in a human family; the family of an unexciting descendant of David.

God chooses as partner a non-dominant person of her society.  In a society where older males hold sway, God chooses a young maid whose marital status makes her particularly vulnerable to social opprobrium.

*****

And what Mary gets to hear from Gabriel is puzzling in so many ways that it is a wonder that Mary only asks one question of the holy messenger. 

The announcement is totally outside of the realm of everyday life for Mary. Mary might wonder about the titles such as “Son of the Most High.”  She might wonder about the political claims such as “God will give him the throne of his ancestor David” or even “he will reign... forever”

But instead, Mary retains the good sense to start with first things first; “How can this be, since I am a virgin?” She even pre-supposes that her pregnancy is not to occur through the agency of Joseph, even though Joseph could deliver the Davidic lineage. Mary gathers that there is immediacy in this godly intervention -- or is it an invitation?

*****

The angel Gabriel’s answer to her question of how this is to be leaves the door open to even more questions than it answers. But Mary has already gathered that questions will not solve this mystery. She has intuitively understood God’s agency in all this and is already resolved to be part of it. Her choice is in how she reacts to this godly intervention. She could brace and resist or soften and accept.

“Let it be with me according to your word” is her response. And hopefully, we too, soften and respond to life’s little and large annunciations to be partners with God.

*****

Mary is a shining example of embracing our powerlessness in order to accept the power of God in our lives. Through her ready acceptance of God’s agency in her life, she ushers in eternal life for all. It is through her frail humanity, and that of her yet-to-be-conceived son, that God chooses to save humankind. 

*****

In the mystery of Incarnation, frail, messy, unreliable human flesh is invited to participate in the desires, the  hopes and the life of God himself.

In embracing the overshadowing of the Holy Spirit and conceiving Jesus in her womb, Mary is an active, willing participant of the Incarnation of which we are an ongoing part.

*****

And today, we are nine months ahead of Christmas. At Christmas, we celebrate another milestone of the Incarnation, the birth of the Child Jesus into the world. But by the meanders of the liturgical calendar, in a few weeks’ time we will relive Jesus’ passion and his resurrection. But do not believe for an instant that Holy Week and Easter will bring an end to Jesus’ incarnation. 

The Incarnation did not come to an end with the earthly death of Jesus. Through his death and resurrection, the Incarnation was made a reality for all believers and those they pray for.

With the institution of the Eucharist and the Resurrection and Ascension of Christ, the Incarnation was expanded extravagantly to include each and every one of us.

The very present Body of Christ continues to be made evident in the sacraments of Baptism and the Eucharist. In both those sacraments, we are made part of the corporeal body of Jesus Christ in the world. The Annunciation we celebrate today also announces our participation in the Body of Christ.

*****

In the words of Teresa of Avila:

“Christ has no body now on earth but yours, no hands but yours, no feet but yours. Yours are the eyes through which is to look out Christ’s compassion to the world. Yours are the feet with which He is to go about doing good. Yours are the hands with which He is to bless humans now.”

*****

So come forward this morning and receive Christ’s body and blood in you.  Become ever more what you partake in, the Body of Christ in which you were already awakened through baptism a while ago. Come, taste and see that your hands are the hands of Christ. And, as Mary, let your heart seek and consent to God’s will always.

Amen.

Lent 2 A - Mar 16, 2014

Holy Cross Monastery, West Park, NY
Br. Andrew Colquhoun, OHC
Year A - Lent 2 - Sunday, March 16, 2014


Genesis 12:1-4a
Romans 4:1-5, 13-17
John 3:1-17 

Nicodemus visits Jesus at night

It’s interesting to me that since Lent began we’ve had some discussions about the realization that we here in the community are not all dreadfully sure what to do about this season.  Benedict says that the monk’s life should be a perpetual Lent – that seems to mean getting a book to read, cutting back a bit on food and sleep and staying aware of God and life. 

A couple of years ago in the refectory during Lent a guest almost knocked me over getting to the side table – “I’ve given up gluten for Lent” said he.  “Why?” asked I.  “Well, I think it may be healthier. I wondered later whether that was more righteous than giving up chocolate – who knows – he’s still around – I could ask him.
It’s Lent again!

The Lectionary for today shows us two God seekers – neither of whom is to be despised or denigrated.  Abraham gets touted the most, of course, and probably rightly so.  He is the model of faith – monastic in his response to God’s call to leave everything and walk into the unknown. Maybe he heard a voice, maybe he just, like most of us, got a feeling that he needed to go.

My brothers, have heard me on this before but one of my conversion moments came when I heard a saying of Yogi Berra.  He said: when you come to a fork in the road, take it.

A light went on and I remembered all the hours and agonizing times I had spent trying to discern (I almost hate the word now) what God’s will for me was.  How could I figure out what to do and be faithful?  Mr. Berra hit the nail on the head for me – don’t dither at the crossroads, keep going.  Sounds like Abraham maybe.  I can almost hear Sarah, saying “Where?”  Abraham: “We’ll know when we get there but God said we would become a great nation and be a blessing.  Sarah, I hope, said, “Yes, but how much do I pack?”  They went and it was reckoned to them as righteousness.  Abraham got the credit but Sarah did the packing and did most of the work, I bet. And off they went home.

So that’s maybe a Lenten clue… don’t try to figure or manipulate the righteous response – just keep going.  Gluten or no gluten, keep walking faithfully into whatever these strange days will bring to you.

Then there’s Nicodemus.  We criticize him because he doesn’t get it.  Brothers and sisters, I’ve been a disciple for the better part of a century and I don’t get it.  I love Nicodemus because like the good and faithful Jew he was, he argues with God.  He doesn’t take anything at face value.  I don’t think he was so literal minded as we try to make him… that’s how Jews argue about Torah. That’s how they get into the heart of Scripture.  That’s how they plumb the depths of God’s lovingkindness.  They argue and then they pray.  They mourn and then they dance.

Nicodemus stuck with Jesus in spite of his puzzlement.  His longing brought him from the darkness of a place of God’s absence right to Jesus’ presence. I love Nicodemus – he asked the questions I ask.  And I love Jesus because he wasn’t meek and mild, because he looked at this longing human being and said “You’re not getting it.” And he taunts him on closer and closer to the light of God’s heart.

I love that these men didn’t just exchange tracts and agree to disagree. I am grateful that Nicodemus didn’t just say “Thank you, Jesus” and go away empty. I am grateful that Abraham and Sarah plodded on to the maternity/geriatric ward against all sense. And Nicodemus, I’m sure he, like us, was broken open and filled completely when he heard:  "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.  

That’s what Lent is about, then.  Not groveling, not guilt-ridden, not punishment and certainly not emptiness.  But fullness and joy and relief and heading home. 

Giving up gluten and chocolate is a fairly feeble sacrifice…maybe a whole heart and a love overflowing among the poor and the lost and lonely is more what is desirable.

Lent 1 A - Mar 9, 2014

Holy Cross Monastery, West Park, NY
Br. Robert James Magliula, OHC
Year A - Lent 1 - Sunday, March 09, 2014


Genesis 2:15-17; 3:1-7
Romans 5:12-19
Matthew 4:1-11

Till and keep the Garden

When we hear the familiar story of Adam and Eve in the Garden, we are tempted to think of it as a story of sin. Hearing the story at the start of Lent makes the connection to sin all the stronger in our minds. A careful reading of this passage, however, reveals a surprise. The word “sin” never appears, and there are no synonyms for sin either. The rest of chapter 3 does not talk about either “punishment” or “the fall.” “ The Lord God took the man and put him in the Garden of Eden to till it and keep it” (2:15). This isn’t just a statement of location where God moves the first human from one place to another. The verse concentrates on the purpose for the human: to till and keep this garden. Human purpose is the focus and it forms the backdrop for what happens in the story.

Many other creation stories of the ancient world depict the creation of humanity as a by-product, an accident, or even a mistake of the gods. Genesis makes it clear that God intended to create people, not on a whim, but for a reason. We are designed and fashioned with something in God’s mind to do. In our day we think of humanity as the apex of creation. We emphasize another part of this story, like having dominion over creation or being fruitful and multiplying, assuring us that we are God’s greatest. We humans have a God-given purpose. We were not created for ourselves, but in order to till and keep the garden.

The phrase “till and keep” may be familiar, but this is not the best translation of these two Hebrew verbs. The first usually rendered “to till” is abad, more often translated as “to serve” or “to be a slave of.” The second, “to keep,” is shamar, which means “to preserve” or to protect.” Being a servant or slave of the earth moves us from the center of God’s creation. God makes us in order to take care of the earth itself, and to look to it’s interest instead of our own. We are responsible for it now and in the future so we must protect and preserve it. Care of the garden, of all God’s creation is not just a purpose, but also a mission as we articulate it in our baptismal covenant. Caring for creation means doing God’s work in the world. This is no pastime, nor is it a strategy for us to feel good about ourselves. Even though this mission is compelling and should be all consuming, we share a human propensity for distraction.

For people of faith, distraction may prove more frequently troublesome than temptation and is most certainly the precursor. This story of mission and distraction begins our journey through Lent. For the Church it is a time of penitence, of recognizing, being mindful, of the ways we have let ourselves be distracted from the identity and mission God intends for us.

In C.S. Lewis’ The Screwtape Letters, the author, Screwtape, writes to a junior tempter-in-training named Wormwood. He instructs him that his task is to darken the heart, to train “his patient” to love things worldly and reject God by keeping him self-involved and clueless about who he is. He advises him “to keep him spiritual and not practical, as it is the practical that often brings people to God. Encourage him to pray for tangible, desired ends and so direct his prayers to objects and not to God. Allow him to be oversensitive until everything grates on their nerves. Keep his prayers formless, as they are easier to manipulate. Turn his gaze away from God toward himself. “

The aim is to create a generation of people who are defined by selfishness and insincerity, pettiness and pride, fear and a need to control the things of this world. None of us, especially monastics, are strangers to the temptations Screwtape offers: pride, vanity, selfishness, and apathy---all flowing from distraction from God’s purpose.

We turn the expansive freedom that is ours in Christ into ideologies of freedom that keep self at the center. What we conveniently forget, or mightily repress, is the subtlety of distraction this Genesis passage narrates. Where there is no realistic acknowledgement of our immense capacity for self-centeredness and our ability to rationalize whatever we desire, the result is not human flourishing but brokenness. Yet even then, God responds not with justice but with unexpected mercy.

Lent is the time for adopting and practicing the disciplines of prayer, fasting, almsgiving, and study as avenues of loving more fully with heart, mind, and strength. Closeness to God involves conflict and struggle that will lay bare our deepest passion and loyalty. All have within us a yearning—no matter how much we’ve resisted it or had it socialized out of us---to be in union with God. There are so many detours on this journey into desire. How we long to be seen, known, entered----to come to that place of abiding---of coming home. Some actively respond, others run away for a time, yet the yearning for God enlivens all of us. When we are not afraid to enter into our own center and concentrate on the stirrings of our own soul, we come to know that being alive means being loved.

Matthew considered Jesus’ intentional confrontation in today’s Gospel to be instructive for us. Central to each of the challenges that Jesus faces in his struggle is a single question: To what extent will he trust God to be God and so be himself? In our wilderness, our place of struggle, the question is the same for us. To what extent will I trust God to be God, and so be myself?

Temptation comes to us when we look at others and feel insecure about not having enough for ourselves. It comes in judgments we make about strangers or friends who make choices we don’t understand. It rules us when we look away from those in need and live our lives unaffected by poverty, hunger, and disease. It rages when we allow our temper to define our lives, when addiction to power, influence, vanity, or a need for control defines who we are. Temptation wins when we get so caught up in the trappings of life that we loose sight of life itself.

Lenten penitence engages the dark places of our lives that we may come face to face with them, name them, understand them, and seek forgiveness for them. It is not about guilt. It is about freedom from the control that our fears and insecurities have over us all. It’s about amendment of life and new beginnings. +Amen.